FOUR KINDS OF LIBERATIONS

By surrendering to the Lord, one obtains the four kinds of liberations,
and the four Sidhis (sggs 1105).
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Mukti (ਮੁਕਤਿ) or liberation (also called Moksha or Mokh - ਮੋਖ) is the Freedom from the
veil of the false ego-sense (Haume), Maya (illusion, relativist consciousness
and duality), worldly bondage, repeated suffering, the negative propensities (Bikaars)
of the deluded mind (Kaam, Krodh, Lobh, etc.), and reactionary
Kaarmic actions. This word Mokh came from the root (Moksha),
has many connotations: to lose, to free, to release, to let go or let lose, to
spare, to let depart, to let live, to send off, to dismiss, to use up, to give
away and to open. The Gurbani (Sri Guru Granth Sahib, SGGS) puts number on kinds
liberations to be "four". Some scriptures mention more than four kinds
of liberations.

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਮੁਕਤੁ ਕਹੀਐ ਮਨਮੁਖ ਬੰਧ ਵਿਚਾਰੇ ॥: Gurmukh hovai so mukat kaheeai manmukh
bandh vichaare: One who becomes Spiritual being (Gurmukh) is said to be
liberated, while the poor materialists (Manmukhs) are in bondage (sggs
796).

But the bottom line is — it's the transcendental state of the
mind one has to reach wherein one is released from material consciousness (unenlightened
existence or the Manmukh lifestyle) or repeated suffering of the material
world (Jagat or Sansaar) or shackles of the self-imposed limitations
of the body-mid-intellect personality. In nutshell, it's the eternal emancipation.
Also, the Gurbani reminds us that this sublime state cannot be experienced by the false.

As indicated in the Gurbani, liberation is not a state
of extinction of the Soul, nor of nonexistence or inactivity, but an ineffable
state ("Goonge Kee Mathiyaaee") of non-differentiation — a Oneness
beyond all change and diversity. It's the state where one experiences closeness
to his Divine Self ("Joti-svaroopa") within. Kaivalya Samaadhi
is another apt term for this state.

The Gurbani embraces the state of Jeevanmukti (living
liberated), in which the advanced Soul (the Gurmukh) unfolds inherent perfection
(Pooran Pada) of his True Nature ("Joti-svaroopa") while
alive — total demise of the false ego-sense (Haume). The Self-abiding Jeevanmukta relinquishes all his attachment to the illusory or temporary (Mithiya)
external happiness and is satisfied with the Bliss (Anand) derived from
the Aatamaan within. In other words, this has to be brought through into
every aspect of one's life. What distinguishes a liberated Soul from the non-liberated
is his perfect detachment from all selfishness and clinging attachments to the
finite sense-objects, unbroken abidance in the Divine Presence within (Naam etc.), witnessing consciousness, spontaneity (Sahaj Avasthaa), humility,
compassion, contentment in all situations, Wisdom, patient, and so on.

According
to the Mahankosh of Bhai Kahan Singh, the "four" liberations are: (1)
Saalokiya, (2) Sameepiya, (3) Saroopiya, and (4) Saayujiya.
This four-part classification of liberation indicates states or stages of the
mind — liberation of the mind from bonds of the senses. In other words, these
are the stages of Formlessness, absorption (in the Pritam's Love) or perfect
spiritual efforts (the Gurmukh lifestyle). Literal meanings of these four
terms are briefly summarized below.

(1) Saalokiya: living in the realm
of the Supreme.

(2) Sameepiya: To be near the Supreme.

(3) Saroopiya:
To look alike the Supreme.

(4) Saayujiya: Merging, blending, linking or
becoming one with the Supreme.

The Gurbani repeatedly indicates that it's impossible
to attain real liberation by imitating or by Pakhand (Dhong, mere
talks or hypocrisy). It's simply a question of becoming the Gurmukh and
living the Gurmukh lifestyle (Divine Life). Thus, the Gurbani's emphasis
is on Karanee (Amal or practice). To put it otherwise, the Gurbani
holds that liberation etc. is not to be acquired from without. For it's the innate
nature of the human Soul — which is the repository of the Infinite Wisdom — thus
birth right of we all. Thus, liberation, freedom, deliverance, Sahaj, Sunn
or Nirvana has to be discovered within. Also, as eluded to before, liberation
does not mean an end to intelligence, duty and responsibility. Neither it means
running away from the world. It simply calls an end to the enslavement of the
Manmukh lifestyle (false lifestyle); because, as the Gurbani says, the
false cannot "know about the secrets of liberation".

The vehicle
of life has four wheels - Dharma, Artha, Kaam, and Moksha also called "Chaar
Sidhis or Padaarath"). Artha and Kaam are needed
only to fulfill one's necessary needs toward realizing Dharma and Moksha.
Once a man becomes truly Dhaarmic he wants to inquire as to what is real
and what is unreal. By renouncing false, he develops Bairaag or dispassion
for the unreal. He considers God as the ultimate doer and enjoyer and surrenders
to God's Hukam (Will). Ultimately, the Gurbani indicates that this type
of growth in spiritual personality leads one to complete liberation (Mukti).

The
ultimate purpose of human life is indicated to be the Realization of the Unconditioned
Reality within. Mokh is the byproduct of the Self-Realization. Thus, a
true seeker or a pure devotee does not care for either liberation (Mukti)
or materiality (Bhugti). For he is after the real thing: Realization of
his Pure Being or Unconditioned Consciousness within (Joti-Svaroopa) -
the Unfoldment of the Spiritual Perfection that already exists in each one of
us. All other things such as liberation, etc., are added unto one. The Gurbani
stresses the importance of Naam-Simran (meditation on God's Name or Jap)
and Saadh-Sangat (Good Company, the Company of the Holy etc.) in Kali
Yuga as a sure path to salvation, since it is conducive to the cleansing of
one's deluded mind. If the Gurbani's (Shabad-Guru) timeless teachings are
imbibed in life, they can bring about an end to all bondage enabling one to experience
supreme Peace and Bliss (Anand) in life.

ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥: Gurmukh mukato bandh na paai. Sabad
beechaar shhutai har naai: As the Gurmukh, we are liberated, and are not bound.
Contemplating the Word of the Shabad, we are emancipated through the Name of the
Lord (sggs 152).